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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الإمامة وصلاة الجماعة
Book of Leading the Prayer and Congregational Prayer
كَانَ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - إِذَا دَخَلَ فِي الصَّلَاةَ يَقُولُ : " اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّيْطَانِ الرَّجِيمِ وَهَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ "
When he (peace and blessings be upon him) began the prayer he would say: O Allah, I seek refuge with You from the accursed Satan, from his madness, his pride and his poetry
Mustadrak al-Hakim — Hadith 760
اُردوEn
أخبرني عبد الله بن محمد بن موسى، حدثنا محمد بن أيوب، أخبرنا أبو بكر بن أبي شَيْبة، حدثنا محمد بن فُضَيل، عن عطاء بن السائب، عن أبي عبد الرحمن السُّلَمي، عن ابن مسعود قال: كان رسول الله ﷺ إذا دخل في الصلاة، يقول: "اللهمَّ إني أعوذُ بك من الشيطان الرجيم ونفخِه وهَمْزِهِ وَنَفْثِه". قال: فهمزُه: المُوتَة، ونفثُه الشِّعر، ونفخُه: الكبرياء (1).
هذا حديث صحيح الإسناد، وقد استشهد البخاريُّ بعطاء بن السائب.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 749 - صحيح وقد استشهد البخاري بعطاء
هذا حديث صحيح الإسناد، وقد استشهد البخاريُّ بعطاء بن السائب.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 749 - صحيح وقد استشهد البخاري بعطاء
Sayyiduna Ibn Mas'ud (may Allah be pleased with him) narrates that when the Messenger of Allah (peace and blessings be upon him) began the prayer, he would say: "O Allah, I seek refuge in You from the accursed Satan, from his blowing (arrogance), his spitting (evil poetry) and his prodding (madness and insanity)."
The chain of this hadith is sahih (authentic), and Imam Bukhari cited Ata' bin al-Sa'ib as a supporting narrator.
The chain of this hadith is sahih (authentic), and Imam Bukhari cited Ata' bin al-Sa'ib as a supporting narrator.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث صحيح، عطاء بن السائب كان قد اختلط وسماع محمد بن فضيل منه بعد الاختلاط، لكن محمد بن فضيل قد توبع، وللحديث شواهد كما هو مبيَّن في التعليق على"مسند أحمد"، منها حديث جبير بن نفَير الآتي عند المصنف برقم (776).
Grading: This hadith is sahih.
Technical note / Defect ('illah): Ata' bin al-Sa'ib had suffered ikhtilat (deterioration of memory), and Muhammad bin Fudayl heard from him after the ikhtilat; but Muhammad bin Fudayl has been corroborated.
Corroborating chains and supporting reports: This hadith has several supporting reports, as mentioned in the annotation on "Musnad Ahmad", one of which is the narration of Jubayr bin Nufayr that will come later with the author (al-Hakim) under number (776).
وأخرجه أحمد 6 / (3830)، وابن ماجه (808) من طريقين عن محمد بن فضيل، بهذا الإسناد.
Reference / Source: Ahmad 6/(3830) and Ibn Majah (808) recorded it by two different routes through Muhammad bin Fudayl with this same chain.
وأخرجه أحمد (3828) من طريق عمار بن رزيق، عن عطاء بن السائب، به.
Reference / Source: Ahmad (3828) recorded it by way of Ammar bin Ruzayq, through Ata' bin al-Sa'ib.
والمُوتة: نوع من الجنون والصرع يعتري الإنسان، فإذا أفاق عاد إليه العقل.
Note / Clarification: "Al-mutah" refers to a kind of madness or epilepsy that comes over a person, and when the episode passes (and he recovers), his reason returns to him.
Grading: This hadith is sahih.
Technical note / Defect ('illah): Ata' bin al-Sa'ib had suffered ikhtilat (deterioration of memory), and Muhammad bin Fudayl heard from him after the ikhtilat; but Muhammad bin Fudayl has been corroborated.
Corroborating chains and supporting reports: This hadith has several supporting reports, as mentioned in the annotation on "Musnad Ahmad", one of which is the narration of Jubayr bin Nufayr that will come later with the author (al-Hakim) under number (776).
وأخرجه أحمد 6 / (3830)، وابن ماجه (808) من طريقين عن محمد بن فضيل، بهذا الإسناد.
Reference / Source: Ahmad 6/(3830) and Ibn Majah (808) recorded it by two different routes through Muhammad bin Fudayl with this same chain.
وأخرجه أحمد (3828) من طريق عمار بن رزيق، عن عطاء بن السائب، به.
Reference / Source: Ahmad (3828) recorded it by way of Ammar bin Ruzayq, through Ata' bin al-Sa'ib.
والمُوتة: نوع من الجنون والصرع يعتري الإنسان، فإذا أفاق عاد إليه العقل.
Note / Clarification: "Al-mutah" refers to a kind of madness or epilepsy that comes over a person, and when the episode passes (and he recovers), his reason returns to him.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 760
